THE FIRST SERMON. Of Murther. 1 IOH. 3.12. Not as Cain who was of the deuill and slew his brother, and wherefore slew hee him? because his owne workes were euill and his brothers good.
THE FIRST SERMON. Of Murder. 1 JOHN 3.12. Not as Cain who was of the Devil and slew his brother, and Wherefore slew he him? Because his own works were evil and his Brother's good.
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IT is the will of God that deadly sinnes should not die, that they which take away the life of men, should not bee able to take away life from the memory of their wicked deeds:
IT is the will of God that deadly Sins should not die, that they which take away the life of men, should not be able to take away life from the memory of their wicked Deeds:
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To this end the pillar of Salt was erected, and Saint Peter saith, of the combustion of Sodom, and her neighbour Citties, NONLATINALPHABET they lye out as an apparant, and prominent spectacle:
To this end the pillar of Salt was erected, and Saint Peter Says, of the combustion of Sodom, and her neighbour Cities, they lie out as an apparent, and prominent spectacle:
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All manner of death is mute, and the graue is called Domus silentum: onely those that are murdered talke after they are dead, How long Lord: and in the 11 to the Hebrewes, Abel the iust being dead, yet speaketh:
All manner of death is mute, and the graven is called Domus silentum: only those that Are murdered talk After they Are dead, How long Lord: and in the 11 to the Hebrews, Abel the just being dead, yet speaks:
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NONLATINALPHABET. Where speakes hee? marry in Scripture, saith Beza: wheresoeuer there is relation of this murther, they bee the words of the bloud of Abel. So the words which I haue read suppose them to bee sighes of Abel rendred from his graue:
. Where speaks he? marry in Scripture, Says Beza: wheresoever there is Relation of this murder, they be the words of the blood of Abel. So the words which I have read suppose them to be sighs of Abel rendered from his graven:
First, a dehortation from being like vnto Cain, in the first words, Not as Cain. Secondly, a description of the person to whom wee must not bee like: 1. from his nature,
First, a dehortation from being like unto Cain, in the First words, Not as Cain. Secondly, a description of the person to whom we must not be like: 1. from his nature,
First then of the dehortation, or prohibition, Not as Cain. The sacred Scripture which euer suffered more calumniation from her owne, was slandered by heretickes for the narration of euill deeds;
First then of the dehortation, or prohibition, Not as Cain. The sacred Scripture which ever suffered more calumniation from her own, was slandered by Heretics for the narration of evil Deeds;
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Indeed there are ambiguous facts of the Fathers, as Abrahams cuasion to Abimelech, and Iacobs simulation to his father, which as wee must not condemne,
Indeed there Are ambiguous facts of the Father's, as Abrahams cuasion to Abimelech, and Iacobs simulation to his father, which as we must not condemn,
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but for the manifest crimes occurring in the History of the Booke of God, what madnesse to esteeme them otherwise then as euill actions, in good men to bee pittyed that they cannot alwaies bee good,
but for the manifest crimes occurring in the History of the Book of God, what madness to esteem them otherwise then as evil actions, in good men to be pitied that they cannot always be good,
Others commending wickednesse because it is recorded in Scriptures, as the followers of Marcion and Carpecrates. And for the other kind which were doubtfull actions whether they were good or euill:
Others commending wickedness Because it is recorded in Scriptures, as the followers of Marcion and Carpecrates. And for the other kind which were doubtful actions whither they were good or evil:
and therefore such examples, do neither excuse the old Priscilians from lying, nor the faithlesse generation of Equinocators, which sweare with their tongues but keepe their mindes vnsworne.
and Therefore such Examples, do neither excuse the old Priscillians from lying, nor the faithless generation of Equinocators, which swear with their tongues but keep their minds unsworn.
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as either to praise Cains fact, or to honour his person? but that wee reade in Tertullian, Epiphanius, S. Austine, and others, of a brood of heretickes called Caiani, who did honour Cain, affirming that hee was a worthy man, conceiued by some powerfull nature, which therefore shewed it selfe mighty within him, that his brother was conceiued of a weaker and inferiour conception:
as either to praise Cains fact, or to honour his person? but that we read in Tertullian, Epiphanius, S. Augustine, and Others, of a brood of Heretics called Caiani, who did honour Cain, affirming that he was a worthy man, conceived by Some powerful nature, which Therefore showed it self mighty within him, that his brother was conceived of a Weaker and inferior conception:
yea, they adored Iudas the traitor, being perswaded that some Diuine operation, and Propheticall instinct, did direct him, that by deliuering of his Maister to the Iewes, all men might bee deliuered from the deuill.
yea, they adored Iudas the traitor, being persuaded that Some Divine operation, and Prophetical instinct, did Direct him, that by delivering of his Master to the Iewes, all men might be Delivered from the Devil.
Hence woemen long for meates that are noysome, taking it from the first woman, and all men being concelued in that corruption haue their iudgements and appetites so absurd,
Hence women long for Meats that Are noisome, taking it from the First woman, and all men being concelued in that corruption have their Judgments and appetites so absurd,
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This Insipience appeareth strangely in some, that they affect and like such things as bee openly repugnant vnto right reason, and distastefull vnto nature corrected:
This Insipience appears strangely in Some, that they affect and like such things as be openly repugnant unto right reason, and distasteful unto nature corrected:
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These are NONLATINALPHABET senselesse appetites, as Saint Paul cals them NONLATINALPHABET, that is of mē whose iudgements are corrupted, and out of taste:
These Are senseless appetites, as Saint Paul calls them, that is of men whose Judgments Are corrupted, and out of taste:
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yet some embrace nothing but these, Colligentes spinas librorum: Gathering thornes out of bookes, whence proceed all these bitter pamphlets and inuctiues:
yet Some embrace nothing but these, Colligentes spinas librorum: Gathering thorns out of books, whence proceed all these bitter pamphlets and inuctiues:
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All these are appetites of absurd Cainites, whom Saint Iohn did in these wordes preuent: And iointly all of that humour: peruerse louers, and peruerse imitators:
All these Are appetites of absurd Cainites, whom Saint John did in these words prevent: And jointly all of that humour: perverse lovers, and perverse imitators:
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therefore hee thought it not needlesse to set this marke vpon them, Not as Cain, enuious and murtherous, and Heb. 12.16. not as Esau, fornicators and prophane.
Therefore he Thought it not needless to Set this mark upon them, Not as Cain, envious and murderous, and Hebrew 12.16. not as Esau, fornicators and profane.
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So whereas amongst the Grecians some vsed to drinke out of a dead mans scull, to moderate their pleasures by consideration of their mortality, others applyed it to the prouocation of intemperance, saying, NONLATINALPHABET let vs eate and drinke,
So whereas among the Greeks Some used to drink out of a dead men scull, to moderate their pleasures by consideration of their mortality, Others applied it to the provocation of intemperance, saying, let us eat and drink,
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Thou intendest murder, behold Caine, how he is stricken with the palsie of an affrighted conscience, a quaking runnagate, restlesse when he resteth, tormented with repentlesse horrour, and vnprofitable griefe.
Thou intendest murder, behold Cain, how he is stricken with the palsy of an affrighted conscience, a quaking runagate, restless when he rests, tormented with repentless horror, and unprofitable grief.
in speech, all slaunderers and detracters, NONLATINALPHABET, he Diuels, and she Diuels, Tit us 2.3. In gesture, hee that winketh with his eye, treades with his foote, signifieth with his fingers for to raise dissention, he is a sonne of Beliall, as Salomon describeth:
in speech, all slanderers and detractors,, he Devils, and she Devils, Tit us 2.3. In gesture, he that winketh with his eye, treads with his foot, signifies with his fingers for to raise dissension, he is a son of Belial, as Solomon Describeth:
and as for action, when iniquity is growne to ripe age, and maturitie of defection, the children of Sathan doc so resemble their father, that they bee often supposed fiends incarnate:
and as for actium, when iniquity is grown to ripe age, and maturity of defection, the children of Sathan doc so resemble their father, that they be often supposed fiends incarnate:
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the father the first murtherer of soules, the sonne the first murtherer of bodies: the father procures the first curse vpon the earth, the sonne procures the second:
the father the First murderer of Souls, the son the First murderer of bodies: the father procures the First curse upon the earth, the son procures the second:
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secondly, how the Almightie suffers him to carry it oftentimes, perhaps to signifie that these first fruits of nature are not in such high request with God:
secondly, how the Almighty suffers him to carry it oftentimes, perhaps to signify that these First fruits of nature Are not in such high request with God:
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So Ioseph would gladly put the right hand of his father vpon Manasseth: and in Iacob I heare the voyce of Nature Iamenting, Ruben my eldest sonne, my might and the beginning of my strength, the excellency of dignitie, and the excellency of power:
So Ioseph would gladly put the right hand of his father upon Manasseh: and in Iacob I hear the voice of Nature Iamenting, Reuben my eldest son, my might and the beginning of my strength, the excellency of dignity, and the excellency of power:
To conclude, seeing in this corrupt masse of humanitie, the first generation that was formed was euill, it argues that no man is good which is not first regenerated out of euill.
To conclude, seeing in this corrupt mass of humanity, the First generation that was formed was evil, it argues that no man is good which is not First regenerated out of evil.
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as vast and enormious in their bodies, that this infectious and detestable seed being dispersed through the whole earth, doth now and then spring vp and produce such abhominable monsters as Heliogabalus and Mahomet, and other carnall fiendes.
as vast and enormous in their bodies, that this infectious and detestable seed being dispersed through the Whole earth, does now and then spring up and produce such abominable monsters as Heliogabalus and Mahomet, and other carnal fiends.
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whose beginnings, proceedings, and wonderful variety of fortunes, how learnedly hath S. Austin followed in those sweet bookes which begin Gloriosissimam •iuitatem Dei. Where he teacheth how euery man belongs to one of those Citties, being descended either of the malignity of Cain, or of the bloud of Abel which Cain spilt. There are but two factions:
whose beginnings, proceedings, and wondered variety of fortune's, how learnedly hath S. Austin followed in those sweet books which begin Gloriosissimam •iuitatem Dei. Where he Teaches how every man belongs to one of those Cities, being descended either of the malignity of Cain, or of the blood of Abel which Cain spilled. There Are but two factions:
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This masseis it were of indifferent quality neither good nor euill, there might be cause to thinke it iniustice in God to make out of it any vessels of dishonour.
This masseis it were of indifferent quality neither good nor evil, there might be cause to think it injustice in God to make out of it any vessels of dishonour.
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So Rome an Epitome of the world, in token that it should be died with the bloud of Martyrs, the foundations of her walles were dipt in brothers bloud.
So Rome an Epitome of the world, in token that it should be died with the blood of Martyrs, the foundations of her walls were dipped in Brother's blood.
Cain and Romulus, both elder brothers, both furious & potent: Cain in his name, which signifieth possession, shewed that he had elenen parts against one:
Cain and Romulus, both elder Brother's, both furious & potent: Cain in his name, which signifies possession, showed that he had elenen parts against one:
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As the Romans vsed to bind some hay to the hornes of a madde Bull, to signifie (saith Plutarke ) that too much sodder made him mad; wherevpon they applyed this prouerbe:
As the Roman used to bind Some hay to the horns of a mad Bull, to signify (Says Plutarch) that too much sodder made him mad; whereupon they applied this proverb:
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for which horrible sinne of Godslaughter, the Iewes shall bee errant vagabonds vnto the worlds end, signed by God, that although all men hate and eschew them, yet none shall kill them.
for which horrible sin of Godslaughter, the Iewes shall be errant vagabonds unto the world's end, signed by God, that although all men hate and eschew them, yet none shall kill them.
For then there were not brothers, some by the father, some by the mother, brothers by friendship not by bloud, brothers by affinity not by consanguinity, brothers, that is, the same Countrymen not strangers, brothers of the same Religion and not diuers,
For then there were not Brother's, Some by the father, Some by the mother, Brother's by friendship not by blood, Brother's by affinity not by consanguinity, Brother's, that is, the same Countrymen not Strangers, Brother's of the same Religion and not diverse,
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Why did he not consider that hauing a brother his strength was doubled? For what are brothers but two in one, two in labour but one in enioying, two against all others, one betwixt themselues? What aduantage is it to bee in two places at once, to watch when he sleepeth, to haue his health when hee is sick,
Why did he not Consider that having a brother his strength was doubled? For what Are Brother's but two in one, two in labour but one in enjoying, two against all Others, one betwixt themselves? What advantage is it to be in two places At once, to watch when he Sleepeth, to have his health when he is sick,
and all this not by a deputy, but by himselfe? for this vnion is in some sence naturall, not onely of affection. Two hands, two feet, two eyes, two cares, in one body, do resemble brothers, which are two bodies in one.
and all this not by a deputy, but by himself? for this Union is in Some sense natural, not only of affection. Two hands, two feet, two eyes, two Cares, in one body, do resemble Brother's, which Are two bodies in one.
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and past the time of our infancy in the same cradle, smiled vpon the same parents, preserued by the same prayers and vowes, drawing equall honour from the same Ancestors? hauing had the same parents, the same wombe, the same bloud, the same beginning, the same education, the same nobility, the same estate, the same discipline,
and passed the time of our infancy in the same cradle, smiled upon the same Parents, preserved by the same Prayers and vows, drawing equal honour from the same Ancestors? having had the same Parents, the same womb, the same blood, the same beginning, the same education, the same Nobilt, the same estate, the same discipline,
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why should they not will and nill the same, bee of the same minde and affections? But this is the mischiefe of sinne and of the deuill, that the sweetest loue turneth into the sharpest hatred, brothers being incensed are vnquenchable;
why should they not will and nill the same, be of the same mind and affections? But this is the mischief of sin and of the Devil, that the Sweetest love turns into the Sharpest hatred, Brother's being incensed Are unquenchable;
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as much water will not quench their loue, so not the Ocean their hatred. Because euery iniury is more grieuous proceeding from a friend, NONLATINALPHABET;
as much water will not quench their love, so not the Ocean their hatred. Because every injury is more grievous proceeding from a friend,;
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And our Sauiour to his Apostles, will you also forsake mee? you? But this woefull discord of brethren is not vsually kindled but by extraordinary wrong.
And our Saviour to his Apostles, will you also forsake me? you? But this woeful discord of brothers is not usually kindled but by extraordinary wrong.
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for no man will demand of himselfe vnlesse his answere be plaine and ready. Then the reason is because his owne workes were euill, and his brothers good.
for no man will demand of himself unless his answer be plain and ready. Then the reason is Because his own works were evil, and his Brother's good.
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Because his owne workes were euill, therefore will he make them worse? and because his brothers workes were good, did that onely offend him that his brother did not offend? if he liked his owne euill workes better,
Because his own works were evil, Therefore will he make them Worse? and Because his Brother's works were good, did that only offend him that his brother did not offend? if he liked his own evil works better,
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therefore before this oblation it is probable that he was disobedient to his parents, proud, voluptuous, preferring the world, despising the simplicity of innocency,
Therefore before this oblation it is probable that he was disobedient to his Parents, proud, voluptuous, preferring the world, despising the simplicity of innocency,
so the vngodly do vse GOD that they may more freely enioy the world, which indeed is to make themselues a friend of the righteous GOD, that they may more plenteously enioy the vnrighteous Mammon.
so the ungodly do use GOD that they may more freely enjoy the world, which indeed is to make themselves a friend of the righteous GOD, that they may more plenteously enjoy the unrighteous Mammon.
Abel was not thus conditioned, but offered vnto God himselfe also by mortification, and sacrificed in the faith of that alone Sacrifice, to come with liuing sacrifice God accepted, neglecting the inanimate oblation of Cain, Viua accipien• terrenarecusans, saith Prudentius: the sight of these vertues made Cain to deiect his countenance,
Abel was not thus conditioned, but offered unto God himself also by mortification, and sacrificed in the faith of that alone Sacrifice, to come with living sacrifice God accepted, neglecting the inanimate oblation of Cain, Viua accipien• terrenarecusans, Says Prudentius: the sighed of these Virtues made Cain to deject his countenance,
An euill eye (saith our Sauiour) therfore euill because anothers is good, a sore eye which cannot endure to looke vpon a quality that is bright and amiable in his brother.
an evil eye (Says our Saviour) Therefore evil Because another's is good, a soar eye which cannot endure to look upon a quality that is bright and amiable in his brother.
This insatiable vice being that which first moued the Diuell against our nature intire, and first moued Cain against Abel, it is one also of the first vices which appeareth in our nature.
This insatiable vice being that which First moved the devil against our nature entire, and First moved Cain against Abel, it is one also of the First vices which appears in our nature.
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Or why doest thou maligne him when God gaue it him? or may not God dispose of his owne? or is there not another world to giue euery man satisfaction? Further,
Or why dost thou malign him when God gave it him? or may not God dispose of his own? or is there not Another world to give every man satisfaction? Further,
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but wee must paire them by detraction? if thou wilt needs enuy, enuy within thy self, to see the worse part get the better, to see the prosperitie & insolencie of the flesh aboue the spirit.
but we must pair them by detraction? if thou wilt needs envy, envy within thy self, to see the Worse part get the better, to see the Prosperity & insolency of the Flesh above the Spirit.
From which sinnes the blessed spirit of loue preserue vs, which combineth the Father and the Sonne, vnto whom one GOD bee all honour, praise, and confession for euermore.
From which Sins the blessed Spirit of love preserve us, which combineth the Father and the Son, unto whom one GOD bee all honour, praise, and Confessi for evermore.
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A famous patterne of these passions was happy Iob, and amongst other his tragicall exclamations is this miserable and dolefull complaint powred out of the aboundance of his griefe.
A famous pattern of these passion was happy Job, and among other his tragical exclamations is this miserable and doleful complaint poured out of the abundance of his grief.
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In which text consider two things, First the griefe and passion of Iobs minde expressed by an interrogation, quare, wherefore. Secondly, the cause and matter of his griefe in the words following, which is the misery of mankind,
In which text Consider two things, First the grief and passion of Jobs mind expressed by an interrogation, quare, Wherefore. Secondly, the cause and matter of his grief in the words following, which is the misery of mankind,
and that hee diuides into two kinds, the troublesome things which we do, out of these words, light and labour: and the miserable things that we suffer in the words following, and life to them that are bitter in spirit.
and that he divides into two Kinds, the troublesome things which we do, out of these words, Light and labour: and the miserable things that we suffer in the words following, and life to them that Are bitter in Spirit.
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For sighes and groanes, and miserable outcries, they are the irruptions of a heart burdened with griefe, which if it should not finde passage that way, would bee combust, or cleaue asunder.
For sighs and groans, and miserable Outcries, they Are the irruptions of a heart burdened with grief, which if it should not find passage that Way, would be combust, or cleave asunder.
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And they are caused oftentimes from extreame heate and affection of loue, when the minde being stricken with some vnexpected accidents, vttereth tearmes which seeme to be of hatred and disgrace, which notwithstanding doe indeed proceed onely from the affection of loue troubled and distracted.
And they Are caused oftentimes from extreme heat and affection of love, when the mind being stricken with Some unexpected accidents, uttereth terms which seem to be of hatred and disgrace, which notwithstanding do indeed proceed only from the affection of love troubled and distracted.
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Into feare, into hope, into chiding, into weeping, into sudden silence, into shew of despaire, into forsaking, and suddenly into earnest intreating. Hence we learne two things:
Into Fear, into hope, into chiding, into weeping, into sudden silence, into show of despair, into forsaking, and suddenly into earnest entreating. Hence we Learn two things:
therefore saith Saint Austine: Possumne audire abs te Domine, Cur fletus dulcis sit miseris? an hoe tibi dulce est quod speramus ex audire te? Neither is the extremity of any passion to be blamed,
Therefore Says Saint Augustine: Possumne Audire abs to Domine, Cur Tears dulcis sit miseris? an hoe tibi dulce est quod Speramus ex Audire te? Neither is the extremity of any passion to be blamed,
but the perturbation, or disobedience to reason? Therefore wee read in Scripture of the boly men of God when they were afflicted with any occasion of griefe, that their sorrow is expressed in termes of greatest lamentation.
but the perturbation, or disobedience to reason? Therefore we read in Scripture of the boly men of God when they were afflicted with any occasion of grief, that their sorrow is expressed in terms of greatest lamentation.
because as Saint Ierome saith, Ieiunus venter & hahitus lugubris Ambitiosius dominum deprecantur. Lastly, their words are dolefull aboue all the Tragicall exclamations that Art can find.
Because as Saint Jerome Says, Ieiunus venture & hahitus lugubris Ambitious dominum deprecantur. Lastly, their words Are doleful above all the Tragical exclamations that Art can find.
How exceeding great was the lamentation of Ieremy, for the good King Iosias? that it came to bee a Prouerbe, as the mourning of Hadadrimon in the valley of Megiddon.
How exceeding great was the lamentation of Ieremy, for the good King Iosias? that it Come to be a Proverb, as the mourning of Hadad rimmon in the valley of Megiddo.
the first is dulnesse and sencelessenes of heart, a pretended calmenesse, but indeed a stoicall and vnnaturall carelessenesse, proceeding from the loue of case and want of compassion and affection, either in our owne troubles, or the troubles of others.
the First is dulness and sencelessenes of heart, a pretended calmness, but indeed a stoical and unnatural carelessness, proceeding from the love of case and want of compassion and affection, either in our own Troubles, or the Troubles of Others.
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These men will neither weepe, nor exclaime, nor giue any signes of violent passions, as if this were fortitude and patience, which is rather stupidity and want of charity.
These men will neither weep, nor exclaim, nor give any Signs of violent passion, as if this were fortitude and patience, which is rather stupidity and want of charity.
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or stubbornesse, in his sonne? Such are they, who when their heauenly Father afflicts them make hast presently to stop their passions, that neither teares,
or Stubbornness, in his son? Such Are they, who when their heavenly Father afflicts them make haste presently to stop their passion, that neither tears,
Heerevpon they condemne all deep sorrow and lamentation as soft and effeminate, or want of faith and patience, all funerall rites and ceremonies as Heathenish and Vnchristian, all solemne afflicting of the soule, himnes, supplications, fasting, and almes deeds;
Hereupon they condemn all deep sorrow and lamentation as soft and effeminate, or want of faith and patience, all funeral Rites and ceremonies as Heathenish and Unchristian, all solemn afflicting of the soul, Hymns, supplications, fasting, and alms Deeds;
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In the eighth of the Actes, the second verse, deuote men beare out the body of the blessed Martyr Saint Stephen, NONLATINALPHABET and made great lamentation.
In the eighth of the Acts, the second verse, devote men bear out the body of the blessed Martyr Saint Stephen, and made great lamentation.
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With what extraordinary sorrow did Saint Austine mourne for the death of his mother? Et libuit flere in conspectu tuo de Illa & pro illa, de me & pro me & dimisi, lachrimas vt effluerint quantum vellent.
With what extraordinary sorrow did Saint Augustine mourn for the death of his mother? Et libuit flere in conspectu tuo de Illa & Pro illa, de me & Pro me & dimisi, Tears vt effluerint quantum vellent.
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God hath created in our hearts, Dulce nomen: NONLATINALPHABET, this sweete name of naturall affection. Which is as a sparke of that eternall loue wherewith the indiuided Trinity is enslamed.
God hath created in our hearts, Dulce Nome:, this sweet name of natural affection. Which is as a spark of that Eternal love wherewith the indiuided Trinity is enslamed.
And how can they haue any hope, when they want the Comforter, who is so called, saith Saint Austiue, that they which suffer losse of things temporall might bee comforted with hope of things eternall.
And how can they have any hope, when they want the Comforter, who is so called, Says Saint Austiue, that they which suffer loss of things temporal might be comforted with hope of things Eternal.
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Therefore when any crosse befals them, through immoderate loue of these transitory things, they are infinitely deiected, full of bitter thoughts, of cursing and howling, Desperate mourners, not capable of consolation;
Therefore when any cross befalls them, through immoderate love of these transitory things, they Are infinitely dejected, full of bitter thoughts, of cursing and howling, Desperate mourners, not capable of consolation;
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Lastly, in all their troubles and calamities they captiuate their vnderstandings to their affections, wayling without restraint, raging against God and his creatures.
Lastly, in all their Troubles and calamities they captivate their understandings to their affections, wailing without restraint, raging against God and his creatures.
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neither are his words otherwaies to bee interpreted, then as signes of extraordinary griefe easing his oppressed heart, although not without some perturbation.
neither Are his words otherways to be interpreted, then as Signs of extraordinary grief easing his oppressed heart, although not without Some perturbation.
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yet their proper acception, and signification, will affoord vs this difference of discourse. All the misery of man is either labour, or bitternesse of soule:
yet their proper acception, and signification, will afford us this difference of discourse. All the misery of man is either labour, or bitterness of soul:
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These two diuers kinds of misery do planely and distinctly appeare in that sentence of woe which God pronounceth against Adam, In dolore comedes, heere is the misery of suffering:
These two diverse Kinds of misery do plainly and distinctly appear in that sentence of woe which God pronounceth against Adam, In dolore comedes, Here is the misery of suffering:
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or those which sustaine and benefite our passions, which are contained in the word Life. For the first, Light is of three sorts; sensible, intellectuall, and spirituall.
or those which sustain and benefit our passion, which Are contained in the word Life. For the First, Light is of three sorts; sensible, intellectual, and spiritual.
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Concerning naturall light, as of it selfe nothing is more sweet and cheerefull, so to the spirit which is in wearinesse and toyle, nothing is more tedious.
Concerning natural Light, as of it self nothing is more sweet and cheerful, so to the Spirit which is in weariness and toil, nothing is more tedious.
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And therefore vnto them which in time of old tyranny, were condemned ad lapicidiuas, yet this was some comfort, that they neither so much saw their own miserie, nor the happinesse of others.
And Therefore unto them which in time of old tyranny, were condemned ad lapicidiuas, yet this was Some Comfort, that they neither so much saw their own misery, nor the happiness of Others.
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Likewisese Ecclesiastes the King, speaking of toyle and labour, hee vsually stiles it, Labour vnder the sun. What profito hath a man of all his labour wherein hee labours vnder the sinne? So that as the eye of the maister vrgeth the seruants worke:
Likewisese Ecclesiastes the King, speaking of toil and labour, he usually stile it, Labour under the sun. What profito hath a man of all his labour wherein he labours under the sin? So that as the eye of the master urges the Servants work:
Whereupon from the name of light this labour is called Lucubration. Therefore Iob lamenting the affliction of mankinde, doth fitly vse this speech, Wherefore is light giuen to them that labour? the sweete sight whereof they cannot enioy.
Whereupon from the name of Light this labour is called Lucubration. Therefore Job lamenting the affliction of mankind, does fitly use this speech, Wherefore is Light given to them that labour? the sweet sighed whereof they cannot enjoy.
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Which haue no leasure to feed their eyes with pleafant colours, or with sights and theaters? Wherefore doe they see light? light the measure of paines, the renewer of wearinesse, the enemy of rest, the opener of the eyes which want sleepe.
Which have no leisure to feed their eyes with pleafant colours, or with sights and theaters? Wherefore do they see Light? Light the measure of pains, the renewer of weariness, the enemy of rest, the opener of the eyes which want sleep.
So euery Carpenter and Workemaister that labours day and night, and watches to finish a worke, operi perficiendo inuigilat. The Smith also by the Anuill, early and late, are not his eyes put out with too much light? whiles the vapour of the fire wastes his flesh,
So every Carpenter and Workmaster that labours day and night, and watches to finish a work, operi perficiendo inuigilat. The Smith also by the Anvil, early and late, Are not his eyes put out with too much Light? while the vapour of the fire wastes his Flesh,
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let vs with Iob bewaile our finnes, which haue so altered our condition, and sigh to be deliuered from the house of bondage into that libertie where the wearied be at rest, where the seruant is free from his maister,
let us with Job bewail our fins, which have so altered our condition, and sighs to be Delivered from the house of bondage into that liberty where the wearied be At rest, where the servant is free from his master,
Yet when the light that is within vs is darknesse, saith our Sauiour, how greatis that darkenesse? For which cause wee may complaine with Iob, Wherefore is knowledge giuen to them that labour? Wherby they know this one thing, that they know nothing whereby they know God,
Yet when the Light that is within us is darkness, Says our Saviour, how greatis that darkness? For which cause we may complain with Job, Wherefore is knowledge given to them that labour? Whereby they know this one thing, that they know nothing whereby they know God,
Lastly, this modell of knowledge which this world affords vs, is so small, that as the Oratour sayes of the poore pittance of a paisoner, NONLATINALPHABET, it neither can strenthen the body,
Lastly, this model of knowledge which this world affords us, is so small, that as the Orator Says of the poor pittance of a paisoner,, it neither can strengthen the body,
and man-hood are worne into old age, then you haue the recapitulation of humane miserie: the infirmitie of childe-age, the incorrigibilitie of Boy-age, the subtiltie of Man-age:
and manhood Are worn into old age, then you have the recapitulation of humane misery: the infirmity of childe-age, the incorrigibility of Boy-age, the subtlety of Manage:
What way and course of life can a man cut out, wherein there is not trouble and vexation of spirit? Theologie neuer so full of questions, the law as full of difficulties as men of quarrels.
What Way and course of life can a man Cut out, wherein there is not trouble and vexation of Spirit? Theology never so full of questions, the law as full of difficulties as men of quarrels.
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Who knowes not that life, and all the comforts of life, they bee but increase of afffliction to those that are plunged in griefe? What pleasure is there in melodie to a man that mournes? And to him that is in an ague,
Who knows not that life, and all the comforts of life, they be but increase of afffliction to those that Are plunged in grief? What pleasure is there in melody to a man that mourns? And to him that is in an ague,
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that so not liuing after custome, but after truth, nor making profusion of the bloud of CHRIST, that it may not faile vs at our greatest neede, wee may preserue the seale of our redemption inuiolate,
that so not living After custom, but After truth, nor making profusion of the blood of CHRIST, that it may not fail us At our greatest need, we may preserve the seal of our redemption inviolate,
Whereas the daughters of men make sight a necessary antecedent of affection, and will esteeme highly of no obiect vntill the eye haue set a price of it.
Whereas the daughters of men make sighed a necessary antecedent of affection, and will esteem highly of no Object until the eye have Set a price of it.
This word, NONLATINALPHABET (though) contained in the aduerbe NONLATINALPHABET, or else vnderstood, not expressed in the originall: implies another loue of Christ;
This word, (though) contained in the adverb, or Else understood, not expressed in the original: Implies Another love of christ;
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If any man loue not our Lord Iesus Christ, let him be Anathema Maranatha. Of all the senses there is none so proper a mediator of loue, as is the sight:
If any man love not our Lord Iesus christ, let him be Anathema Maranatha. Of all the Senses there is none so proper a Mediator of love, as is the sighed:
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It is the beginning of loue, according to the Prouerb, exaspectu nascitur amor: and it is the perfection thereof, whilst we desire to see that whereof we haue much read, or heard.
It is the beginning of love, according to the Proverb, exaspectu nascitur amor: and it is the perfection thereof, while we desire to see that whereof we have much read, or herd.
Secondly, it is the quickest sense, and therefore doth soonest fire the affections: According to that, Segnius irritant animos immissa per aures, quam quae sunt oculis subiecta sidelibus.
Secondly, it is the quickest sense, and Therefore does soonest fire the affections: According to that, Signus irritant Animos Immissa per aures, quam Quae sunt oculis subiecta sidelibus.
the eye being neuer satisfied with seeing. Which makes for the continuance of loue. For loue hateth nothing more then mutability, and fastidious inconstancie.
the eye being never satisfied with seeing. Which makes for the Continuance of love. For love hates nothing more then mutability, and fastidious inconstancy.
but with a naturall and humane loue. Other loues there be whereof some bee lawfull, some vnlawfull; some sensuall, some intellectuall; but all naturall and humane.
but with a natural and humane love. Other loves there be whereof Some be lawful, Some unlawful; Some sensual, Some intellectual; but all natural and humane.
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This religious loue is more contemplatiue, and therefore in the Angels, and in men of knowledge and vnderstanding, nourished by vision, and by discourse.
This religious love is more contemplative, and Therefore in the Angels, and in men of knowledge and understanding, nourished by vision, and by discourse.
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To this the Platonicks speake proportionably, who were esteemed the most Theologicall Phylosophers. They making the perfection of mans felicity to consist in this intellectuall loue:
To this the Platonics speak proportionably, who were esteemed the most Theological Philosophers. They making the perfection of men felicity to consist in this intellectual love:
And this is most properly called deuotion, nourished by sense, and sensible accidents: without which no Religion of any Age, or Nation, euer flourished.
And this is most properly called devotion, nourished by sense, and sensible accidents: without which no Religion of any Age, or nation, ever flourished.
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Wherefore the most wise God knowing man by nature, to haue so much cōmerce with body and bodily things, ordained so many Ceremonies, and Sacraments, in his worship:
Wherefore the most wise God knowing man by nature, to have so much commerce with body and bodily things, ordained so many Ceremonies, and Sacraments, in his worship:
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And, at the time appointed, sent his Sonne in the visible forme of a man, that Hee being Spirit and flesh, both these, our loues, both spirituall and caruall might bee spent on him.
And, At the time appointed, sent his Son in the visible Form of a man, that He being Spirit and Flesh, both these, our loves, both spiritual and caruall might be spent on him.
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And surely, if wee looke into the examples of piety, and deuotion, in all times, you shall finde that the most holy and pious men, were men of the most hottest affections:
And surely, if we look into the Examples of piety, and devotion, in all times, you shall find that the most holy and pious men, were men of the most hottest affections:
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They outstripped all men in the ardencie of deuotion, as their Writings and Meditaons witnesse: breathing nothing but spirit. Psal. 18.1. Ex intimis visceribus diligam te demine:
They outstripped all men in the ardency of devotion, as their Writings and Meditaons witness: breathing nothing but Spirit. Psalm 18.1. Ex intimis visceribus Diligam te demine:
yet hee speakes more out of his heart, then his head, full of actionate deuotion, euen then when the subiect of his Discourse is subtilty and vnderstanding.
yet he speaks more out of his heart, then his head, full of actionate devotion, even then when the Subject of his Discourse is subtlety and understanding.
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Which two holy women, the one hauing seene Christ, the other the place where hee was crucified, they changed their lewd lusts, for hallowed, and incorruptible loue:
Which two holy women, the one having seen christ, the other the place where he was Crucified, they changed their lewd Lustiest, for hallowed, and incorruptible love:
And for the latter, her whole flesh which had beene fired with lust, shee sacrificed it an whole burnt-offering vnto God, exhaling it with fasting and penance vntill her dying day.
And for the latter, her Whole Flesh which had been fired with lust, she sacrificed it an Whole Burnt-offering unto God, exhaling it with fasting and penance until her dying day.
This being so naturall a ground, that deuotion especially confisteth in affection, and that affections are chiefly moued by sensible obiects, and bodily exercise:
This being so natural a ground, that devotion especially confisteth in affection, and that affections Are chiefly moved by sensible objects, and bodily exercise:
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They offer no other sacrifice but the calues of their lippes. Insteed of Almes, they giue poore men good counsell, as if men could cate precepts, and drinke good counsell.
They offer no other sacrifice but the calves of their lips. Instead of Alms, they give poor men good counsel, as if men could cate Precepts, and drink good counsel.
that they giue so little priuiledge to the Apostles that eate and drunke with him: Finally, to any holy place where hee walked, or any Saint to whom hee appeared.
that they give so little privilege to the Apostles that eat and drunk with him: Finally, to any holy place where he walked, or any Saint to whom he appeared.
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the Queene of Saba shall rise vp in iudgement against this Generation, for shee came farre to heare the wisedome of Salomon, and behold a greater then Salomon is heere. And Luke 10.25. Blessed are the eyes that haue seene what you see:
the Queen of Saba shall rise up in judgement against this Generation, for she Come Far to hear the Wisdom of Solomon, and behold a greater then Solomon is Here. And Lycia 10.25. Blessed Are the eyes that have seen what you see:
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Vuo & distincto intuitu: How would his mind bee rapt with admiration? But the sight of God manifested in the flesh, was a farre more admirable obiect, the extasie of men and Angels,
Vuo & distincto intuitu: How would his mind be rapt with admiration? But the sighed of God manifested in the Flesh, was a Far more admirable Object, the ecstasy of men and Angels,
Of which fight, if the senselesse creatures had beene made capable, How, thinke you, would the Sunne haue desired to shine continually in that climate where Hee breathed:
Of which fight, if the senseless creatures had been made capable, How, think you, would the Sun have desired to shine continually in that climate where He breathed:
yet for increase of our deuotion, let vs euer beare Him in our fancies, and vse all meanes that wee may seeme to see him, that with a readier passage wee may feele him,
yet for increase of our devotion, let us ever bear Him in our fancies, and use all means that we may seem to see him, that with a Readier passage we may feel him,
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O gratissimi vagitus per quos eternos ploratus euasimus! O foelices pannim, quibus peccatorum sordes abstersimus! O praesepe splendidum vbi iacuit panis angelorum.
O gratissimi vagitus per quos eternos ploratus euasimus! O Faolices pannim, quibus peccatorum sordes abstersimus! O praesepe Splendidum vbi iacuit Paris Angels.
and how should it stirre vp men to loue it? This did so inflame the beloued Disciple, him which dranke wisedome our of the bosome of our Lord, that his Epistle which is wholly precepts of loue, hee beginnes with, mention of seeing Christ,
and how should it stir up men to love it? This did so inflame the Beloved Disciple, him which drank Wisdom our of the bosom of our Lord, that his Epistle which is wholly Precepts of love, he begins with, mention of seeing christ,
for the very sight, no doubt, conueighed vnto the faithfull, a benigne influence prefigured in the old Testament, where to looke stedfastly vpon the brasen Serpent, was soueraigne against the poysonfull sting of fierie Serpents.
for the very sighed, no doubt, conveyed unto the faithful, a benign influence prefigured in the old Testament, where to look steadfastly upon the brazen Serpent, was sovereign against the poisonful sting of fiery Serpents.
When it pleased him sometimes to make his glorious deitie shine through his man-hood, as Saint Ierome thinkes he did when he called S. Peter & S. Andrew, who therefore presently laid away and followed him.
When it pleased him sometime to make his glorious deity shine through his manhood, as Saint Jerome thinks he did when he called S. Peter & S. Andrew, who Therefore presently laid away and followed him.
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O gracious good Lady, what streames of teares may I thinke flowed out of thy most chaste eyes when thou beheldedst thy innocent, thy onely son bound, scourged, murdered, flesh of thy flesh,
Oh gracious good Lady, what streams of tears may I think flowed out of thy most chaste eyes when thou beheldedst thy innocent, thy only son bound, scourged, murdered, Flesh of thy Flesh,
And further, vtinā cum felice Iosepho dominum meū de cruce deposuissem, cur non fui deosculatus loca vulnerum? &c. Thus holy men were wont to incense their loue,
And further, vtinā cum Felice Joseph dominum meū de Cruce deposuissem, cur non fui deosculatus loca vulnerum? etc. Thus holy men were wont to incense their love,
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and their deuotion, to cleanse their imaginations from the idols of carnall beautie, which hauing entred at the eyes haunt the disquiet fancies of poore youth,
and their devotion, to cleanse their Imaginations from the Idols of carnal beauty, which having entered At the eyes haunt the disquiet fancies of poor youth,
For this cause our venerable ancestors from all clymates of the Christian world, haue resorted to the holy Cittie, that although they could not see their Sauiour,
For this cause our venerable Ancestors from all climates of the Christian world, have resorted to the holy city, that although they could not see their Saviour,
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This made good Paula, and her daughter Eustochium, Romane Ladies of the honourable family of the Grachi, remoue with all their substance to Bethleem, and there they liued,
This made good Paula, and her daughter Eustochium, Roman Ladies of the honourable family of the Grachi, remove with all their substance to Bethlehem, and there they lived,
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and there they died with S. Ierom. This made S. Helen honour of our English nation, the happy mother of great Constantioe, so deuoutly to visite euery place where our Lord conuersed,
and there they died with S. Jerom This made S. Helen honour of our English Nation, the happy mother of great Constantioe, so devoutly to visit every place where our Lord conversed,
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And for this cause many learned Diuines, amongst whom S. Ierom & Eusebius, with diuers of late memorie, haue carefully described all the sacred places,
And for this cause many learned Divines, among whom S. Jerom & Eusebius, with diverse of late memory, have carefully described all the sacred places,
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and nourish their Diuine cogitations without supestition, without any great cost, or trouble: I that they might see Canaan a farre off, as Moses did from mount Phasga.
and nourish their Divine cogitations without supestition, without any great cost, or trouble: I that they might see Canaan a Far off, as Moses did from mount Phasga.
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3 Out of the mouthes of Babes sucklings hee prepareth praise. 4 To expiate the eares which haue beene polluted by wanton madrigals, and lasciuious ditties.
3 Out of the mouths of Babes sucklings he Prepareth praise. 4 To expiate the ears which have been polluted by wanton madrigals, and lascivious ditties.
Quis ita desipiat vt hoc sapiat? saith Saint Augustine 4. de Dectrina. Chr. And if any man obiect that Saint Austin could not resolue himselfe concerning the lawfull vse of artificiall Musicke in Churches, it is false:
Quis ita desipiat vt hoc sapiat? Says Saint Augustine 4. de Dectrina. Christ And if any man Object that Saint Austin could not resolve himself Concerning the lawful use of artificial Music in Churches, it is false:
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But how farre their spirit was from preiudicing others, or from scrupling mens consciences in the vse of the approued Institutions of the Church, their other speeches and actions are sufficient witnesses.
But how Far their Spirit was from prejudicing Others, or from Scrutining men's Consciences in the use of the approved Institutions of the Church, their other Speeches and actions Are sufficient Witnesses.
Et aliquando intromittis me Domine in affectum multum inusitatum introrsum ad nescio quam dulcedinem, quaesi perficiatur in me nescio quid erit, quod vita ista non erit.
Et aliquando intromittis me Domine in affectum multum inusitatum Introspectively ad nescio quam dulcedinem, quaesi perficiatur in me nescio quid erit, quod vita ista non erit.
How so many thousands and millions were moued with such a strange instinct, to leaue their goods, their wiues, their children, parents, their deerest Country:
How so many thousands and millions were moved with such a strange instinct, to leave their goods, their wives, their children, Parents, their dearest Country:
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What secret influence so raigned in mens hearts? what cruel loue made them so impatient that they ranne showting to their death? Wherefore forsooke they all their present ioyes, which they not onely saw,
What secret influence so reigned in men's hearts? what cruel love made them so impatient that they ran shouting to their death? Wherefore forsook they all their present Joys, which they not only saw,
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The fraile sexe was crowned with Martyrdome, and compassionate mothers ouercomming nature, beheld with cheerefull countenance their swete infants killed for the loue of Christ,
The frail sex was crowned with Martyrdom, and compassionate mother's overcoming nature, beheld with cheerful countenance their sweet Infants killed for the love of christ,
Now if a man inquire into the inward mouing cause for which the world was so strangely carried away with affection vnto Christ, hee shall find it to bee faith.
Now if a man inquire into the inward moving cause for which the world was so strangely carried away with affection unto christ, he shall find it to be faith.
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Which faith though the Scripture opposeth to vision, yet calleth it a kinde of sight. So faithfull Abraham desired to see Christs day, and saw it, and reioyced.
Which faith though the Scripture Opposeth to vision, yet calls it a kind of sighed. So faithful Abraham desired to see Christ day, and saw it, and rejoiced.
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For faith hath it eyes, whereby in some manner it sees that to be true, which as yet it sees not, saith S. Austē. Faith is opposed to the corporall view of things visible,
For faith hath it eyes, whereby in Some manner it sees that to be true, which as yet it sees not, Says S. Austē. Faith is opposed to the corporal view of things visible,
Though by imagination wee can likewise represent vnto our selues the same. But the sight of his spirituall and glorified body shall be the reward of all.
Though by imagination we can likewise represent unto our selves the same. But the sighed of his spiritual and glorified body shall be the reward of all.
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For although the conuersion of the world, the strange preseruation of the Catholicke Church, the authoritie of the same Church, the bloud of so many Martyrs, the fulfilling of Prophecies, the superexcellent learning of Catholicke Writers,
For although the conversion of the world, the strange preservation of the Catholic Church, the Authority of the same Church, the blood of so many Martyrs, the fulfilling of Prophecies, the superexcellent learning of Catholic Writers,
Insomuch that hee which will not now beleeue without seeing wonders, is himselfe a wonder, saith S. Austen. Yet in many ages when God hath permitted generall inundations of Gothes and Vandals, of Turkes and Saracens ouer the Christian world, which the old serpent hauing spued out of his mouth, desired to make NONLATINALPHABET the woman to bee carried away of the floud;
Insomuch that he which will not now believe without seeing wonders, is himself a wonder, Says S. Austen. Yet in many ages when God hath permitted general inundations of Goths and Vandals, of Turkes and Saracens over the Christian world, which the old serpent having spewed out of his Mouth, desired to make the woman to be carried away of the flood;
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or when fearefull tempests of heresie doe obscure the Church, that for a time neither Sunne nor moone appeare, till controuersies bee determined, till ancient records bee se arched,
or when fearful tempests of heresy do Obscure the Church, that for a time neither Sun nor moon appear, till controversies be determined, till ancient records be se arched,
and vnquiet nouelists suppressed, the safest way was alwayes to cast himselfe into the bosome of the Church, that faith might support where knowledge failes,
and unquiet novelists suppressed, the Safest Way was always to cast himself into the bosom of the Church, that faith might support where knowledge fails,
Faith is the subsistence of matters hoped for, and the euidence of things not seene, by the firme embracing whereof in the midst of all miserable temptations,
Faith is the subsistence of matters hoped for, and the evidence of things not seen, by the firm embracing whereof in the midst of all miserable temptations,
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and inuestigable errours, the faithfull louers of Christ Iesus haue loued him whom they neuer saw neither with the eye of sense, nor the eye of reason.
and investigable errors, the faithful lovers of christ Iesus have loved him whom they never saw neither with the eye of sense, nor the eye of reason.
Great friendship hath there beene betwixt men which neuer saw one anothers faces, yet true report of wisedome and vertue hath bred strange coniunction and familiaritie of mindes,
Great friendship hath there been betwixt men which never saw one another's faces, yet true report of Wisdom and virtue hath bred strange conjunction and familiarity of minds,
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Which if it be true in natural loue, and humane affection, how much more certaine is it in spirituall and Diuine? where not onely similitude of nature combines, but also vnitie of spirit.
Which if it be true in natural love, and humane affection, how much more certain is it in spiritual and Divine? where not only similitude of nature combines, but also unity of Spirit.
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neither knowest thou whether thou mightst be so obdurate, through thine owne first wilfull negligence, that the sight of Christ wold haue caused no more loue in thee,
neither Knowest thou whither thou Mightest be so obdurate, through thine own First wilful negligence, that the sighed of christ would have caused no more love in thee,
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So our Sauiour taxeth the Gentleman of Cana in Galilee, whose sonne was sick at Capernaum, Vnlesse you see signes and wonders you will in no wayes beleeue.
So our Saviour Taxes the Gentleman of Cana in Galilee, whose son was sick At Capernaum, Unless you see Signs and wonders you will in no ways believe.
and the bloud thereof conueighed by Apostles and Euangelists throughout the world, to cheare the hearts euen of the coldest nations, Ierusalem became NONLATINALPHABET,
and the blood thereof conveyed by Apostles and Evangelists throughout the world, to cheer the hearts even of the Coldest Nations, Ierusalem became,
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The orchard of Balsamon is remoued from the Hilles of Engaddi into Egypt, and so saluation, which was only of the Iewes, is now translated to the Gentiles, Et Assyrium vulgo nascitur amomum.
The orchard of Balsamon is removed from the Hills of Engedi into Egypt, and so salvation, which was only of the Iewes, is now translated to the Gentiles, Et Assyrium vulgo nascitur amomum.
To conclude then, although the most worthy and deuoute Christians haue increased their deuotion and pietie by sight of the holy monuments at Ierusalem,
To conclude then, although the most worthy and devout Christians have increased their devotion and piety by sighed of the holy monuments At Ierusalem,
and in actions, & matters of Religion which of all others are most tedious, because they touch the conscience, the crafty Mind would gladly rest herselfe,
and in actions, & matters of Religion which of all Others Are most tedious, Because they touch the conscience, the crafty Mind would gladly rest herself,
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Where God hates the outward obedience, if it bee without fasting from sinne. And in comparison, better spirituall worship without externall, then externall without that which is spirituall.
Where God hates the outward Obedience, if it be without fasting from sin. And in comparison, better spiritual worship without external, then external without that which is spiritual.
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And I will haue mercy and not sacrifice, Where the aduerbe is a Comparatiue rather then a Negatiue: And therefore the Septu. well translate it: NONLATINALPHABET. sub NONLATINALPHABET.
And I will have mercy and not sacrifice, Where the adverb is a Comparative rather then a Negative: And Therefore the Septum. well translate it:. sub.
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and do those things which are neuer lawfull? therefore I say with Scripture, and with holy Fathers, that as the presence and sight of Christ would little haue encreased loue in his Disciples,
and do those things which Are never lawful? Therefore I say with Scripture, and with holy Father's, that as the presence and sighed of christ would little have increased love in his Disciples,
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No more doe any sensible, and externall meanes further deuotion, if they bee separated from the inward and spirituall motions of the heart My sonne giue mee thy heart.
No more do any sensible, and external means further devotion, if they be separated from the inward and spiritual motions of the heart My son give me thy heart.
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Siluer, and gold, and gay apparell, ample possessions, and goodly buildings, faire flesh and bloud compounded of corruptible elements, whatsoeuer deceiptfull time hath coloured,
Silver, and gold, and gay apparel, ample possessions, and goodly buildings, fair Flesh and blood compounded of corruptible elements, whatsoever deceitful time hath coloured,
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I am no better then my fathers, saith Elias. And the Apostles make themselues leuell in the same vaile of miserie, with the common people of Iconium, that they were NONLATINALPHABET, subiects of the same sufferings.
I am no better then my Father's, Says Elias. And the Apostles make themselves level in the same veil of misery, with the Common people of Iconium, that they were, Subjects of the same sufferings.
To enter then vpon this argument, which is the grassie substance of our nature, did not the first man spring out of the earth? and though he grew amongst the delicious fruits of paradice,
To enter then upon this argument, which is the grassy substance of our nature, did not the First man spring out of the earth? and though he grew among the delicious fruits of paradise,
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and had no poyson in his roote, yet he continued not in honour, but being transplanted into that common where we grow, spred his degenerous of-spring ouer the whole earth, whose seed multiplying innumerable, was nourished with no other food vntill the floud came, and corrupted the vertue thereof.
and had no poison in his root, yet he continued not in honour, but being transplanted into that Common where we grow, spread his degenerous offspring over the Whole earth, whose seed multiplying innumerable, was nourished with no other food until the flood Come, and corrupted the virtue thereof.
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Since which time, although our diet bee changed, and flesh be nourished with flesh, yet the chiefe of that flesh is but grasse concocted and conuerted into flesh:
Since which time, although our diet be changed, and Flesh be nourished with Flesh, yet the chief of that Flesh is but grass concocted and converted into Flesh:
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and the flesh of men and beasts are both resolued into one dust, which dust by perpetuall reuolution in the same circuit, sends forth againe that aliment which sustames both them and vs. Before that iust and vniversall deluge had discoloured the earth, it seemeth probable that as the dayes of man were of a greater length;
and the Flesh of men and beasts Are both resolved into one dust, which dust by perpetual revolution in the same circuit, sends forth again that aliment which sustames both them and us Before that just and universal deluge had discoloured the earth, it seems probable that as the days of man were of a greater length;
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But after that calamitie immediatly in the distinction which tho Almighty established, a greater portiō was allotted to the harder times, the sweet seasons of the yeare were contracted,
But After that calamity immediately in the distinction which though Almighty established, a greater portion was allotted to the harder times, the sweet seasons of the year were contracted,
The yong springall soone passeth through his greene hopes, and ripe manhood being straightned in the middest, encroching age extends the rest in trouble and tempest vntill death.
The young springall soon passes through his green hope's, and ripe manhood being straightened in the midst, encroaching age extends the rest in trouble and tempest until death.
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There is Cruda viridis { que } senoctus, whom the Greekes call NONLATINALPHABET, who through the indulgence of a milde Winter, besides the venorable antiquitie of their gray haires, which is the uncture of wifedome,
There is Cruda viridis { que } senoctus, whom the Greeks call, who through the indulgence of a mild Winter, beside the venorable antiquity of their grey hairs, which is the uncture of Wisdom,
What should I speake of the Mildew of Serenes, of feuers and consumptions, which like canicular feruours, burne vp our bodies by the rootes? What of blasting of cankers,
What should I speak of the Mildew of Serenes, of fevers and consumptions, which like canicular fervours, burn up our bodies by the roots? What of blasting of cankers,
when man goeth to his long home, and the mourners goe about the streets, and the voyce saith Cry. what shall I cry? All flesh is grasse, and euery man is vanitie.
when man Goes to his long home, and the mourners go about the streets, and the voice Says Cry. what shall I cry? All Flesh is grass, and every man is vanity.
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Vanitie of vanities (saith the preacher) all is vanitie. Omnis caro, all; but especially the many, vere foenum est populus, surely the people, which grow so triuiall,
Vanity of vanities (Says the preacher) all is vanity. Omnis Caro, all; but especially the many, vere Faenum est populus, surely the people, which grow so trivial,
but when their sinnes spread as themselues, luxuriant, and infinite, the displeasure of Almighty, God mowes them downe by whole millions at once, they are troden vnder the feet of Souldiers, pestilence and famine do depopulate great Cities,
but when their Sins spread as themselves, luxuriant, and infinite, the displeasure of Almighty, God mows them down by Whole millions At once, they Are trodden under the feet of Soldiers, pestilence and famine do depopulate great Cities,
When the root of bitternesse springs into infidelitie, and thorny cares choake the word, & when that saying of the Pharisees is verified, NONLATINALPHABET the people are accursed being ouer-growne and ouer-grast with thistles,
When the root of bitterness springs into infidelity, and thorny Cares choke the word, & when that saying of the Pharisees is verified, the people Are accursed being overgrown and ouer-grast with thistles,
and malice, with cursings, with drunkennesse, and other venemous and vitious weeds, what are they but fruites of the first malediction, whose end is to bee burnt? Thus Sodom, which was greene as the garden of God, whem their sinnes were ranke,
and malice, with cursings, with Drunkenness, and other venomous and vicious weeds, what Are they but fruits of the First malediction, whose end is to be burned? Thus Sodom, which was green as the garden of God, whem their Sins were rank,
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and of all that preuailing multitude, but two were planted in the land of Promise. Calamitie comes of Calamus, the conflagration of a whole countrey like a stubble field.
and of all that prevailing multitude, but two were planted in the land of Promise. Calamity comes of Calamus, the conflagration of a Whole country like a stubble field.
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And in Christian landes, what wofull desolation hath deuoured the miserable vulgar? As an Oxe licketh vp the grasse round about him, Numb. 22. Or as the Prouerbe speakes, that where the foote of the grand signior his horse treadeth, nothing will grow that is greene.
And in Christian Lands, what woeful desolation hath devoured the miserable Vulgar? As an Ox licketh up the grass round about him, Numb. 22. Or as the Proverb speaks, that where the foot of the grand signior his horse treadeth, nothing will grow that is green.
Popule, popule mi, my people, my people, saith Almightie God, quid potui facere, quodnon feet? What could I doe for you which I haue not done? I haue watered you with the deaw of Heauen, giuing you showers and fruitfull seasons, nourishing your sucklings with the sweetest iuyce, filling your hearts with ioy and gladnesse, couering your imperfections with mercie,
Popule, popule mi, my people, my people, Says Almighty God, quid potui facere, quodnon feet? What could I do for you which I have not done? I have watered you with the dew of Heaven, giving you showers and fruitful seasons, nourishing your sucklings with the Sweetest juice, filling your hearts with joy and gladness, covering your imperfections with mercy,
as we are diuided from the whole world? when wee shall haue beene, shall praeterciroumcised Saracens, or other outlandish locusts graze on our posteritie,
as we Are divided from the Whole world? when we shall have been, shall praeterciroumcised Saracens, or other outlandish Locusts graze on our posterity,
or vnknown language bellow in our Churches, or the bodies be prostrate to infernal Mahomet, whose knees would not bow to the blessed name of Iesus? NONLATINALPHABET.
or unknown language bellow in our Churches, or the bodies be prostrate to infernal Mahomet, whose knees would not bow to the blessed name of Iesus?.
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The top of eminence is a crowne, and that's as Circular, and of as short continuance as the crowne of the yeare, NONLATINALPHABET Psalm. 65. the two great Caesars haue their names in two moneths, which are the strength and glory of the yeare,
The top of eminence is a crown, and that's as Circular, and of as short Continuance as the crown of the year, Psalm. 65. the two great Caesars have their names in two months, which Are the strength and glory of the year,
What constance then in a voluble Diademe, which being carried about NONLATINALPHABET in the course of nature, hath ben translated frō the Cedar to the brier;
What constance then in a voluble Diadem, which being carried about in the course of nature, hath been translated from the Cedar to the brier;
and was disparaged in that Thorny Wrearh that pierced the sacred temples of our Lord. Roses and Lillies are the ensignes of this happy Kingdome: long may they flourish.
and was disparaged in that Thorny Wrearh that pierced the sacred Temples of our Lord. Roses and Lilies Are the ensigns of this happy Kingdom: long may they flourish.
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but when their chiefe end was to shine in admiration, and to draw the eyes of the world vpon the colour of their present glory, Hee consumed their short daies in vanity,
but when their chief end was to shine in admiration, and to draw the eyes of the world upon the colour of their present glory, He consumed their short days in vanity,
When Nabuchadonosor outbraued God, he was deposed from his throne, he fed on grasse, and the dew of heauen wet him like grasse, to make him know by sensible experience what insimilitude he would not vnderstand.
When Nebuchadnezzar outbraved God, he was deposed from his throne, he fed on grass, and the due of heaven wet him like grass, to make him know by sensible experience what insimilitude he would not understand.
Lord what is man that thou regardest him, saith Dauid? the poore sonne of Adam, or the rich Sonne of Man. Man that is borne of woman hath no long time to liue, he commeth forth like a flower, and is cut downe:
Lord what is man that thou regardest him, Says David? the poor son of Adam, or the rich Son of Man. Man that is born of woman hath no long time to live, he comes forth like a flower, and is Cut down:
Come on therefore, let vs enioy the good things that are present, and let no flower of the spring passe by vs. Let vs crowne our selues with Rose-buds before they bee withered:
Come on Therefore, let us enjoy the good things that Are present, and let no flower of the spring pass by us Let us crown our selves with Rosebuds before they be withered:
as if they were ashamed of that season which brings them neerer vnto God, & deliuers them from the vnquiet perturbations of the flesh, What argues it but that they are resolued to make the vtmost farthing of the good of this life,
as if they were ashamed of that season which brings them nearer unto God, & delivers them from the unquiet perturbations of the Flesh, What argues it but that they Are resolved to make the utmost farthing of the good of this life,
A painted flower in Summer who respects when they are produced by nature? and in Winter which hath other fruitions, it is vnseasonable and against Nature.
A painted flower in Summer who respects when they Are produced by nature? and in Winter which hath other fruitions, it is unseasonable and against Nature.
as best appeareth in the barbarous vast Regions of the earth, where verus cultus the true worship is wanting, where euery flower of beauty is the prey of violent, and vnruled lust.
as best appears in the barbarous vast Regions of the earth, where verus cultus the true worship is wanting, where every flower of beauty is the prey of violent, and unruled lust.
And yet these small parcels of ciuill States which are so fenced with Lawes and Religion, where beauty is manured by education, nourished by speciall care,
And yet these small parcels of civil States which Are so fenced with Laws and Religion, where beauty is manured by education, nourished by special care,
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Yet how seldome is it preserued and kept safe, that the inuasion of forraine lust do not breake in and deflowre it? But let these flowers fade, the glory of wealth will not leaue vs. Saint Iames answereth,
Yet how seldom is it preserved and kept safe, that the invasion of foreign lust do not break in and deflower it? But let these flowers fade, the glory of wealth will not leave us Saint James Answers,
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how thinnely do they grow, and how quickly are they exhaled? Saluete flores martyrum, quos lucis ipso in limine, Christi insecutor sustulit, ceu turbo nascentes rosas, flores martyrum:
how thinnely do they grow, and how quickly Are they exhaled? Saluete flores Martyrs, quos lucis ipso in limine, Christ insecutor sustulit, ceu turbo Nascentes rosas, flores Martyrs:
Although death reape a whole field, & leaue no flower, nothing that is greene, yet the roote remaining, all flesh shall bee restored, all glory shall be new coloured: Yea and with aduantage:
Although death reap a Whole field, & leave no flower, nothing that is green, yet the root remaining, all Flesh shall be restored, all glory shall be new coloured: Yea and with advantage:
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